"The long term prognosis, if present conditions continue
to exist, is grim."
-E.F. Anderson, 1995

Over the past two decades, concern has grown regarding the increasing scarcity,
and decreasing size, of wild populations of peyote cacti in Texas. Since the
1980s there have been alarming reports that peyote populations had been "greatly
diminished" from what they had been only a few years before. (Anderson 1995)
Since that time, the need for conservation measures has grown even more severe
as the private lands, which constitute about 90 percent of peyote's habitat,
are developed. These are often being root-plowed in order to create grazing
pasture for cattle, or have become private hunting parks closed to hunters.

With more than 250,000 peyotists depending on the dwindling
supply of wild cacti, the future of this unique and vibrant Native American
religion is threatened. Because all the peyote consumed by its members is
collected from a narrow band along the Rio Grande, conscientious plantings
and controlled harvesting could, and would, be a great boon to the NAC. Instead,
we may soon be witnessing a period when the peyote plant will cease to serve
as an ally to the NAC.

The present crisis has been brought on by the convergence
of several important factors including: a large and growing number of NAC
members taking the sacrament, the large scale loss of habitat due to development
and root plowing, and the use of unsound harvesting techniques (such as root-harvesting,
harvesting small, non-adult plants, and the failure to return seeds to the
wild). Another culprit is the current legal situation, which, while allowing
widespread and aggressive harvesting, makes cultivation, propagation and even
seed planting illegal. The 1997 law making peyote seeds a Schedule One controlled
substance, without including an exception for either the NAC or peyoteros
(those who harvest and sell peyote to NAC members), makes cultivation is a
tricky issue. The Texas Department of Public Safety (DPS) has stated that
they consider the peyoteros to have legal protection only to harvest wild
populations and none to cultivate or even replant seeds. In other words, the
church member's only de facto right is to eat the peyote until the wild populations
are depleted.

As it is, much of the wild peyote is inaccessible to
peyoteros and NAC members because it is on private land. But while peyote
will still exist, it may not continue to be found on accessible lands, in
adequate number, for the faithful within the NACs to continue having access.
While peyote can and will repopulate itself, without immediate action this
is unlikely to occur within our lifetimes. This is less a question of extinction
than one that seriously affects the future of the churches, unless they do
not object to being converted to a pale reminder of what they once were.

The idea that a huge-and growing-organization can depend
on a small and dwindling habitat without any cultivation efforts (not even
returning its seeds to the wild!) is an approach common among shortsighted
non-Indians, and those who would exploit nature for their own gain. What is
most troubling, however, is that a general lack of ecological awareness, unsound
harvesting practices (Morgan 1983a) and a failure to return seeds is common
among those who consume the vast majority of peyote-the NAC members themselves,
and those who are authorized by law to supply plant material to the churches.

Would you believe it if someone told you that, if your
faith was strong enough, there would be no need to plant crops or work in
your garden, and that all your needs would be constantly fulfilled by the
Great Spirit? When it comes to peyote, this is exactly what we are expected
to believe.

Certain voices, some in leadership positions, have
claimed that Peyote is so powerful that it will miraculously reproduce, even
if it is not allowed to live long enough to form and drop seeds, and those
who would like to plant seeds are discouraged-even reproached-for having too
little faith. Following this doctrine of 'immaculate germination,' one such
'believer' has stated in court that he believed peyote can rise up out of
the ground and walk away if it does not want him to eat it, yet insists it
needs stronger protection from non-Indians.

Taking as policy, (as, it seems, do some NACs,) the
idea that the magical power of peyote will protect it from every onslaught
is tragically shortsighted. Such dangerous and ecologically unsound reasoning,
and the pervasive lack of awareness and concern for the increasing scarcity
of peyote must be addressed. The impact of this impending crisis has
been gradually increasing, as more members are resorting to eating dime-sized
peyote buttons. Already, Mexican plants are being purchased by NACs in order
to help offset the lack of potency of the tiny peyotes being harvested in
Texas. Use of these similarly limited populations can only delay dealing with
the real problems and do not provide any lasting solution.

If the NACs continue to neglect taking even the simplest
steps towards responsible stewardship of their sacrament in the U.S., what
will be the consequences of this recent development on the other side of the
border, where some native peyotists have already begun to witness increased
scarcity of the cactus? Such a stop-gap measure only underscores the desperate
need for immediate action in order to ensure the long term availability of
peyote to the large number of church members.

On Faith and Belief

"The use of the Herb or Root called Peyote… is a supersticious
[sic] action and reproved as opposed to the purity and sincerity of our Holy
Catholic Faith, being so that this said herb, nor any other cannot possess
the virtue and natural efficacy attributed to it for said effects, nor to
cause the images, phantasms and representations on which are founded said
divinatins [sic], and that in these one sees notoriously the suggestion and
assistance of the devil, author of this abuse…" (Inquisitors statement,
June, 1620, Mexico City, [in Ott, 1993])

Those who first ate peyote, and founded the peyote
religions, did so not because they came with faith to this cactus, but rather,
they came without either faith or knowledge of what peyote could do. In eating
it, the power of the peyote offered them faith and wisdom by revealing its
miraculous spiritual and healing powers. It is well known that peyote, like
all entheogens, can impart its truths even to those who approach with no belief
or expectation. (Witness the report of Charles Shell [below.])

While faith may be important, it is no substitute for
first-hand experience, especially when such experience involves direct Communion
with the vibrancy, power and wisdom of the spiritual Other. Faith was not
what first lead people to begin ritually consuming peyote, nor was it faith
that enabled its miraculous ability to communicate precious truths to humanity.
Faith is what has, for millennia, been found in peyote. The alkaloids
produced by the plant are singularly important because of their entheogenic
properties. If this were not the case, any plant could serve as the sacrament.
Psychoactivity-and psychoactivity alone-distinguishes a true Sacrament
from a placebo.

The primacy of entheogenic religion has one major advantage
that accounts for its often virulent resistance to conversion; placebo religions
simply cannot compete with a genuine Sacrament. Unlike a placebo, one's relationship
with these plant teachers is immediate and self-evident. Entheogenic spirituality
is, before all else, a communal and didactic experience; it is not, (as are
organized placebo religions in general,) dependant on a religious imagination
built upon vague, acculturated conceptions of 'faith.' This false faith, in
turn, is derived not from knowledge or experience, but from the acceptance
of external authority, dogma and the fleeting secular and social norms. The
ability of peyote and similar sacraments to reach out and teach should never
be underestimated; these plants, these beings, are capable of great personal
and spiritual transformations. Even harshest critics of the peyote religion
have been shown the truth by ingesting the cactus. Superintendent Charles
E. Shell was not simply a devout anti-peyote worker, but the very man who
first educated and started W.E. "Pussyfoot" Johnson on his unholy reign of
terror against the Sacrament.

When Shell deliberately ate peyote (in order to 'scientifically'
report on its effects), he described experiencing thoughts, "along the lines
of honor, integrity, and brotherly love." He claimed that he, "seemed incapable
of having base thought" and reported, "I do not believe that any person under
the influence of this drug could possibly be induced to commit a crime." He
certainly had no faith in this plant, and most certainly did not convert,
yet, by simply ingesting it in a psychoactive amount, the peyote was able
to speak for itself.

Since one-on-one conversion is (and was) a frustrating
undertaking for evangelical placeboists, they sometimes resorted with the
old Inquisitorial standby-death by burning. Thus, fired with the bliss of
ignorance and false faith, Christians often treated the sacred cactus as they
had so many other demons in society, be they found in witches or in books.
One need not look far to find such intolerant and autocratic religious sentiment
on the fringes of the peyote religion.

Since the arrival of the Catholic Spanish, many Christians
believe that only through the destruction of these cacti can peyote eaters
be brought to Christ and find salvation. In fact, small mountains of peyote
have been destroyed to help achieve this end. Simply put, the presence of
an Active Sacrament in the hands of the peyote eaters threatens the faith
of those who possess only a placebo sacrament (that is, one active only-and
entirely-through faith)

When peyote is no longer available, the placeboists
might say, "But look, your experience today is the same as when you were
eating those peyotes last month. This is because Christ, and only Christ,
was always responsible, never that Peyote. You never needed Peyote; be glad
that it is gone forever and that you now can see the truth we have to offer."

In fact, such voices are already being heard. A couple
of years ago, at a local NAC meeting, an argument arose where it was declared
that not only was cultivation wrong, but that alkaloid content had no impact
on the experience. It was insisted that the tiny buttons being eaten at
that meeting were capable of full effects, (the size of the fresh buttons
used in that meeting ranged from the size of a dime to a quarter, indicating
they were all harvested long before they reached flowering age) and if full
effects did not result then it was a sure sign of the lack of faith of the
participant. It might be argued that even the smallest buttons contain the
spirit of peyote, but these do not have nearly the same power of older and
larger plants.

At this point the peyote faith still possesses knowledge
of a sacrament that, given an adequate dose, is alive and active in all its
original power. It is capable of granting individuals direct contact with
the Power that created them, negating any need for any intermediaries or interpreters
of the 'will of God.' If anything will save this unique Native American religion,
it will be grace and wisdom conferred by its sacrament on attentive and truly
dedicated followers of The Road.

However, if the 'faithful' continue to ignore their
responsibility for the future of peyote in the wild, and do not work hard,
and fight for the right to work hard, to preserve it, then it will
become so scarce as to no longer support the spiritual needs of the churches.
The only viable alternative depends upon the NAC becoming aware of the immediate
need for cultivation, propagation and conservation.

Those eating or drinking sacraments such as the San
Pedro cactus or ayahuasca in South America, or those eating Iboga in Africa,
are also still in possession of an active Sacrament. The NAC, the UDV (União
do Vegetal [Brazil]), the San Pedro cult (Peru) and members of the Bwiti (Gabon),
all have incorporated what they found true in Christianity without rejecting
the original religion as taught by their sacraments.

Our brothers and sisters in Peru use another cactus
as a sacrament; one that is very similar to peyote and could help fill the
needs of the NACs while peyote is allowed to recover in the wild. The San
Pedro cactus grows quickly and is a readily renewable resource. While admittedly
a different sacrament, it shares much of peyote's spirit, healing power as
well as a close chemical relationship (mescaline being the chief entheogenic
compound present in both). Like peyote, the San Pedro cactus is also a 'face
of God' and, like peyote, it is known to have used by humans for at least
several thousand years. Unlike peyote, however, San Pedro is fast growing,
readily available, and easily cultivated; unlike peyote it has long been a
cultigen, and it is legal to grow and possess in the United States.

The NACs would do well to carefully consider the fact
that the UDV, the Bwiti (and others using Iboga sacramentally), and many among
the myriad of San Pedro followers all cultivate their Sacrament, or obtain
it from those that do. All of these groups are strong in faith, have a secure
future, and all believe in self-reliance, thus taking responsibility for their
own existence through the act of cultivation.

Debates about the spiritual value of cultivated plants
versus wild plants, or the importance of a psychoactive sacrament versus faith
alone, will no doubt rage on ad infinitum. There is nothing wrong with
such debate so long as those who truly care about the Active Sacrament don't
lose sight that they must take responsibility for the future of their spiritual
tradition. Those who feel that seed planting or cultivation is contrary to
faith, or threatens their precarious legal right to practice their entheogenic
religion, should not interfere with those who recognize the need to take immediate
action. One way or another, self-reliance has to become a guiding principle
if the NACs want to ensure their future. In contrast, to see their future
seriously jeopardized all the churches have to do is nothing at all.

Notes on Peyote Propagationby K. Trout

Contrary to what is widely believed, peyote is one
of the easiest cactus species to successfully cultivate from seed. It is far
more water tolerant and rugged than most ornamental cactus species common
in horticulture. Culprits underlying failures include providing inadequate
calcium minerals in the soil mix or not providing regular ventilation. (Peyote
seedlings are intolerant of stale air.)

Adding gypsum, dolomite and/or limestone to the soil
to create a slightly alkaline mix is required for good health and eventual
flowering. Following any of the general advice published for growing cacti
from seed works fine.

Fungus, gnats, or other root maggots can be a problem
in some commercial soil mixes, but specialty cactus soils are available which
do not use the pest-harboring peat.

To start the seeds, simply cover them with either grit,
coarse sand, or soil once or twice, as deep as the seeds are thick. Bottom
water the soil at the first watering or mist heavily until thoroughly dampened
and then cover with saran wrap to retain humidity. Then place your seeds somewhere
warm, and remove the plastic wrap once small green blobs are noticed.

The flats should be kept under fluorescent plant lights
no more than 8-10 inches away, but if a reddish bronzing or a pale appearance
is noticed, raise or lower the lights a couple of inches (respectively). The
use of humidity domes and heating mats will greatly enhance both germination
and growth rates. Daily misting will be required for at least the first year
of life.

Seedlings should be hardened off by gradually introducing
them to more light and outdoor conditions over the course of a year (or more)
prior to transferring to the wild. Careful placement of small limestone rocks
can provide the plants with both shade and physical protection. when young
but wild crafted plants should be allowed to reach at least an inch or more
in diameter prior to repopulation efforts. Peyote thrives under plants which
allow filtered sun to reach them. Most do not fare very well in full sun.

With a bit of patience and some care, there is no reason
mass repopulation efforts cannot succeed. This is assuming they begin, of
course.It has been claimed by many people that
peyote cannot be successfully cultivated anywhere. Numerous Czechoslovakians,
Derek Westlund and the Arizona-based Peyote Foundation have all thoroughly
disproved this claim. However, there is one way in which this statement is
true, in the United States at least.

Despite the Peyote Foundation’s example of just how
successful diligent cultivation efforts can be, and despite their purported
protection to do so under Arizona state law, over 11,000 plants were seized
by law inforcement. Thus, such casualties of the ‘war on drugs’represents
the only reason that peyote might not be successfully mass cultivated in the
United States. Peyote is illegal to cultivate, and will be destroyed if found.